(Phil 3.5), the Messiah has redeemed his followers from Satan’s authority and death’s power. The “saints” (Gk hagioi , lit., “holy ones”; Paul’s term for church members) have been justified —made righteous in relation to God—because of their participation in Jesus’ death and resurrection through baptism (6.11; cf. 1 En . 48–51). They anticipate the near arrival of the messianic kingdom, when their mortal bodies will be transformed (15.53–55).
INTERPRETATION
Paul instructs his churches to bear witness to the power and authority of the Christ by the way they live. Although God’s Spirit dwells in them, the Corinthians’ moral failings and organizational chaos belie the gospel message. Paul instructs the congregation to let God’s Spirit goad them to repentance, because only those who are reconciled with God and neighbor and who manifest love (Gk agapē ) can remain in the unified ekklēsia .
Shira Lander
THE SECOND LETTER OF PAUL TO THE CORINTHIANS
NAME, AUTHORSHIP
Paul writes to persuade the Corinthian church, which he had founded, to maintain its exclusive relationship with him as an apostle and with the gospel of Jesus he proclaimed. After an earlier dispute with the Corinthians about Paul’s fund-raising for the Jerusalem church, a new group of missionaries—apparently distinguished by exceptional rhetorical and spiritual gifts—has led church members to reject Paul’s leadership and message. Paul reacts by restating his historical relationship to the Corinthian church, explaining the travels that have taken him away from them, and, most importantly, rearticulating the style of leadership and the singular message that characterize his gospel and that distinguish him as a true apostle of Jesus Christ.
LITERARY HISTORY AND INTERPRETATION
Paul’s argument is twofold. First, he challenges his opponents’ desire that the Corinthians observe those elements of Jewish law ( halakhah ) that distinguish Jews from Gentiles (e.g., dietary regulations, male circumcision). Paul characterizes the law as an aspect only of the “old” and deficient covenant that God made with the Jews, a covenant entirely superseded by the “new” covenant God has made available to those who believe in Jesus. Second, Paul strives to buttress his apostolic status. In contrast to the newcomers, whom he derisively calls “super-apostles” (11.5; 12.11), Paul portrays himself as humble and lacking in oratorical skill. In a recurrent theme, he argues that his weaknesses are signs of his strength and of his gospel. Paul thus contrasts himself with the “super-apostles” who express power through shows of mystical abilities. Even as he announces that he has similar skills, Paul depicts his opponents’ actions as self -promotion rather than promotion of the gospel. Paul’s ironic message is that, in Christ, weakness is power.
Perhaps because of the distinct tasks Paul sets for himself, or perhaps because 2 Corinthians combines several originally separate Pauline writings, the letter rapidly switches topics and tone. If there are independent sources, their precise extent and relative chronology are uncertain (see notes on 2.13; 6.14–7.1; 8.1–9.15; 10.1–18). A conciliatory passage and introduction to Paul’s travels (2.5–13) are interrupted by an initial self-defense (2.14–5.21). In the manner of a midrashic exegesis, Paul interprets Moses’ veil in Ex 34 (3.1–18) as showing that the law is obsolete and not a path to true knowledge of God. This discussion ends with an anxious appeal for reconciliation (6.1–13; 7.2–4 [6.14–7.1 appears parenthetical]), followed by the resumption of the travelogue, which picks up where Paul left off at 2.13.
Chapters 8 and 9, on the collection for the poor of Jerusalem, may be separate solicitation letters, and these are followed by a highly charged polemical conclusion (10.1–13.10), which returns to Paul’s main focus: Paul has the same powers as the
INTERPRETATION
Paul instructs his churches to bear witness to the power and authority of the Christ by the way they live. Although God’s Spirit dwells in them, the Corinthians’ moral failings and organizational chaos belie the gospel message. Paul instructs the congregation to let God’s Spirit goad them to repentance, because only those who are reconciled with God and neighbor and who manifest love (Gk agapē ) can remain in the unified ekklēsia .
Shira Lander
THE SECOND LETTER OF PAUL TO THE CORINTHIANS
NAME, AUTHORSHIP
Paul writes to persuade the Corinthian church, which he had founded, to maintain its exclusive relationship with him as an apostle and with the gospel of Jesus he proclaimed. After an earlier dispute with the Corinthians about Paul’s fund-raising for the Jerusalem church, a new group of missionaries—apparently distinguished by exceptional rhetorical and spiritual gifts—has led church members to reject Paul’s leadership and message. Paul reacts by restating his historical relationship to the Corinthian church, explaining the travels that have taken him away from them, and, most importantly, rearticulating the style of leadership and the singular message that characterize his gospel and that distinguish him as a true apostle of Jesus Christ.
LITERARY HISTORY AND INTERPRETATION
Paul’s argument is twofold. First, he challenges his opponents’ desire that the Corinthians observe those elements of Jewish law ( halakhah ) that distinguish Jews from Gentiles (e.g., dietary regulations, male circumcision). Paul characterizes the law as an aspect only of the “old” and deficient covenant that God made with the Jews, a covenant entirely superseded by the “new” covenant God has made available to those who believe in Jesus. Second, Paul strives to buttress his apostolic status. In contrast to the newcomers, whom he derisively calls “super-apostles” (11.5; 12.11), Paul portrays himself as humble and lacking in oratorical skill. In a recurrent theme, he argues that his weaknesses are signs of his strength and of his gospel. Paul thus contrasts himself with the “super-apostles” who express power through shows of mystical abilities. Even as he announces that he has similar skills, Paul depicts his opponents’ actions as self -promotion rather than promotion of the gospel. Paul’s ironic message is that, in Christ, weakness is power.
Perhaps because of the distinct tasks Paul sets for himself, or perhaps because 2 Corinthians combines several originally separate Pauline writings, the letter rapidly switches topics and tone. If there are independent sources, their precise extent and relative chronology are uncertain (see notes on 2.13; 6.14–7.1; 8.1–9.15; 10.1–18). A conciliatory passage and introduction to Paul’s travels (2.5–13) are interrupted by an initial self-defense (2.14–5.21). In the manner of a midrashic exegesis, Paul interprets Moses’ veil in Ex 34 (3.1–18) as showing that the law is obsolete and not a path to true knowledge of God. This discussion ends with an anxious appeal for reconciliation (6.1–13; 7.2–4 [6.14–7.1 appears parenthetical]), followed by the resumption of the travelogue, which picks up where Paul left off at 2.13.
Chapters 8 and 9, on the collection for the poor of Jerusalem, may be separate solicitation letters, and these are followed by a highly charged polemical conclusion (10.1–13.10), which returns to Paul’s main focus: Paul has the same powers as the
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